In preparation for a Bob Dylan-themed birthday party we’re throwing next weekend, I made a little Dylan “mixtape.”
This is based on this post and some of the tracks my friends and I shared there.
Listen to the mixtape here.
Last night about 35 people from around the Greensboro area gathered at First Friends Meeting to begin a conversation around how we can read and re-read the Bible in ways that not only pays attention to our own privileges and biases we take to the text but the lenses and experiences that the text brings to us. We are reframing our reading based ideas from Miguel A. De La Torre’s “Reading the Bible from the Margins“and Wes Howard-Brooks’ “Come Out My People.”
Because the interest in this study extended beyond those who can physically attend the four Thursdays in October we intend to meet, I made an online component to the class using trello.
On this page you will find downloads and readings, and will also have the opportunity to comment back and forth with others in the class throughout the week.
Over the last century, the book of Revelation has lost its edge in the West. What was understood as a letter written to small faith communities surviving the threat of Roman empire, propped up by its imperial religion, economics and violence, has largely become a book underwriting what some have called “evacuation theology.” In my view, these are two incompatible readings of Revelation.
The latter view is about how to get out of here: here often is construed as “this life” or “the world about to come to an end,” but could also be avoiding difficult conversations, uncomfortable or even dangerous issues arising within a particular community. In this reading, of which I too have subscribed to in my own life, the faithful are ultimately not committed to seeing the powers and principalities of this present order changed, challenged, or subverted. In this view, Jesus’ teachings on the Sermon on the Mount are ultimately too idealistic to be formative practices for everyday life.
On the other hand, the former reading of Revelation, reminds us that God is opposed to empire and its practices of religion, economics and violence that it generates to sustain itself. In this space the church is to be a “brave space” bearing prophetic witness against empire. Jesus’ vision of the church is designed to be a dynamic, revolutionary presence within this current order, demonstrating, what Quakers call, “Gospel Order.” Quaker testimony is born out of the leadings of Christ as present teaching, a conviction that suggests Jesus’ teachings are not only practices with ongoing usefulness in the here and now, but that they are ultimately in opposition to “the ways of empire.”
If the way of empire is about benefitting the few at the expense, exploitation and oppression of the many, then the way of the Lamb that was slain, is a subversion of all of this. It symbolizes God’s counter vision. The way of the Lamb that was slain is rooted in nonviolence, it is radically present to the needs of the disenfranchised in our communities, it does not scapegoat and it loves both enemy and neighbor. This reading of Revelation calls the followers of Jesus to be, what African-American Quaker Bayard Rustin named, “Angelic Troublemakers.” Radical love through radical presence – a vision of the church we desperately need today.
This is an entry previously submitted for a NWYM Peace Month Reader.
Here is the message I shared at College Park Baptist Church in Greensboro, NC on July 31, 2016. Cross posted from my medium blog.
Thank you for inviting me here this morning [my name is Wess Daniels and I’m a Quaker minister and teacher at Guilford College] and I am glad to see that, after the last few weeks we’ve had, you haven’t all moved to Canada.
Many of us have running in the back of our minds the past two weeks with the RNC and DNC. If you’re like me, I’ve been caught up in all the news, the speeches and taking notes on how not to prepare speeches, and have been interested in the protests and the scandals.
I’ve been closely following twitter hashtags like:
#ImnotsayingImoutoftouchbut which had less to do with politics but was still funny. Like my friend Greg who tweeted:
#ImNotSayingImOutOfTouchBut when people talk about Minecraft, I always think they are talking about Minesweeper – Link
If you watched any of the two conventions you’ll know that there were a lot of words spoken, and those words, depending on the speakers perspective, tried to explain away or explain causes of things such as: continued gun violence in this country, ongoing terrorist attacks, poverty, issues around women’s rights, immigration, and marriage equality. Continue reading Empire & The Multitude (Rev 7)
How many of you speak another language? Meaning, raise your hand if you speak Spanish, French, Quechua, Mandarin, whatever, even a little bit.
How many other languages do we speak? In various parts of life, you may speak several languages as needed. There’s a specialized jargon for fashion, for sports, for medicine, at school, for young people, for people who were young in the 60s. Do you think that today, in the United States, there are separate languages for women and men? What about people from different economic or social classes ? African American and White people? Urban and rural, for business people, social workers and students? What are some other examples of different languages you speak? How many of you feel like you speak Cat? Or Baby?
As we go through life, we all learn many languages. Have you thought about it that way before? How often in your daily life do you encounter people who speak different languages because they have different beliefs, culture or social or economic differences? For many of us, we cross these “boundaries” between people daily. For others, this experience occurs rarely and it’s a big deal. Continue reading Being bilingual in Quaker Outreach (Guest Post Robin Mohr)
“But they have conquered him by the blood of the Lamb and by the word of their testimony, for they did not cling to life even in the face of death.” (Revelation 12:11)
One of the signs of a true artist is a willingness to work patiently and lovingly with even the most inferior materials. -David James Duncan
David James Duncan’s novel “The Brother’s K,” is about a family that lives in Camas, WA. The place where I pastored for 6 years before moving to Greensboro. Papa, one of the main characters in the book, is a paper mill worker who has gone semi-professional in Baseball. He does fairly well as a pitcher for his team until he has his thumb crushed in an accident at the mill.
Consequently, he falls into depression and begins to abuse substances. So in an attempt to regain ground and find some life he builds a shed in the backyard where he begins practicing his pitching again. Continue reading Brother’s K, Liturgy and Broken People
I write this because I am wondering to what extent this saying no to creeds has hurt our contemporary understanding of Quakerism? Let me be clear in saying that I fully accept the early Quaker critique of creeds. On the other hand, I accept the heart of what the creeds are after, which I believe is meant to put something forward, affirm something, and say “yes” rather than “no.” Maybe this is too generous a view for some and I am fine with that, but stay with me for a moment: my concern is that the Quaker tradition, at least in some sectors, has largely become a “’no’ religion.” Not only are we often defined by others by what we are against, but we ourselves use Quakerism and Quaker process as a gateway to say no.
It reminds me of the idea within improv of “blocking.” Here is something I wrote about regarding this in the past:
“In improv, if you have a group of people who are developing a storyline on the fly, without a script or master plan, and someone says “No” to an idea put forward, what happens? It stops everything. No, ends the scene. It prevents forward movement in the story line.”
In improv, they call this “blocking.” Blocking is the cardinal sin of improv acting.
Blocking comes in many forms; it is a way of trying to control the situation instead of accepting it. We block when we say no, when we have a better idea, when we change the subject, when we correct the speaker, when we fail to listen, or when we simply ignore the situation.” (Patricia Madson – The Wisdom of Improv)
I think I first stumbled upon this kind of Quaker “blocking” when I noticed that the people within Quaker meetings who receive the most resistance, push back and are generally treated with a greater amount of suspicion are the individuals who take or at least appear to be a little too decisive, a little too pushy, and take initiative. It is easy to be comfortable with the status quo and I have seen our unwillingness to respond quickly to the moment, act in ad hoc ways, and be decisive around decisions as being chalked up to “we need to honor process?” But this can easily move into blocking territory. Afterall, Quakerism is itself a lot like improv in that it is a tradition that calls for paying attention in the moment, being obedient when one is led and stresses the immediacy of the Holy Spirit.
I have heard and see people talk largely about what Quakers don’t do and don’t believe: “we don’t celebrate holidays, we don’t use titles, we don’t record people, we don’t force people to believe anything, we don’t evangelize, we don’t have preachers, we don’t use the lectionary, we didn’t keep enslaved humans, we don’t have symbols, we don’t practice communion or baptism, we don’t have people in the military in our meetings, or worse… ‘you can’t do that because it’s not Quaker.’” Friends, this is treating our tradition as a blocking tradition.
Not only is a lot of this not true it represents a certain version of the story that serves some and puts others at a disadvantage, a religion of no needs gatekeepers. If this is what our faith tradition has become then this is a sad state of affairs. If all we have to offer is who we are not then we have lost the ability to create, produce, and think outside the box and be responsive to needs in the moment. We have let go of the immediacy of an authentic connection to God who very well may call us to act now.
When we adopt the Quakerism as a religion of no we are no different from those Jesus chastised in Mark 2:
“He entered the house of God, when Abiathar was high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and he gave some to his companions.” Then he said to them, “The sabbath was made for humankind, and not humankind for the sabbath…”
Process is meant to be a guide, but it is not the end all be all. Quakers have to think on their feet. We have to be responsive to what God is doing in the moment and when people are led to respond, we should use process to support faithfulness and obedience to the One who calls us, not shut them down. Process doesn’t always have to be front-loaded either. It can work behind the scenes and after a decision has been made. Placing all of the emphasis for process prior to a decision betrays our idolatry of “choice,” rather than trust, relationship, and community which tend to be where the weight of things lay after a decision is made. Be able to have a choice is itself a privileged position.
I would suggest instead that It’s like a line with two arrows one leading up to a decision and one delineating the process after a decision or choice has been made. We need as much help after we make a decision as we do before and sometimes we have to make decisions on in the moment, sometimes we have very little or no choice. Is there space for a supportive process after decisions are made? Is process and Quaker belief about blocking or is it about saying yes, building affirmation, trusting, and producing something good in the world.
The anecdote to blocking in the improv world is “yes, and…” by building rather than blocking the scene is opened up, new possibilities are created, new pathways become available, new characters enter the scene. How often is a block made out of fear? Fear because saying “yes, and…” means things will go beyond what we can anticipate and control?
This second version to Quakerism is more participatory, building upon a collaboration and an “open work” view of our faith communities.
I am attracted to Oscar Romero’s version of this “yes, and…” faith,
“I don’t want to be an anti, against anybody. I simply want to be the builder of a great affirmation: the affirmation of God,who loves us and who wants to save us.”
What do we need to do to move from a religion of “no” to a practice of saying “yes, and,” from a practice blocking to a practice of building up, working from a place of trust and generosity. One word I hear very little in Quaker circles is grace. I learned the sign for grace the other day at work and I have been practicing ever since, reminding myself of the grace that God showers upon me/us. What would it take for Friends to focus on grace and yes and allow process to be not a gateway, but a path towards building a great affirmation before and after we are faced with a challenging moment?
How does the word “no” and our practice of blocking impact our ability to reach out to others?
How does it impact our ability to hear and learn about racism and whiteness and other important critiques within our Quaker meetings and churches?
How does this perception impact what people think about our ability to be “team players?”